Sermons, preached partly before His Majesty at White-Hall and partly before Anne Dutchess of York, at the chappel at St. James / by Henry Killigrew ...

The Twentieth Sermon. (Book 20)

MATTH. xxii.46.

On these two Commandments hang all the Law and the Prophets.

THE Law being a large Body, consisting of many weighty Precepts upon seve∣ral distinct accounts; as that of the Sabbath, for the remembrance of the Creation of the World and the Re∣demption out of Egypt; that of Tythes, for the maintenance of the Sanctuary and the Priests; that of Sacrifices, for the purging away transgressions; that of Circumcision, for the sealing of the Covenant, and which for its better remembrance was rigorously carved into the very Flesh of the Covenanters, &c.; the Jewish Doctors (more curious to compare the Excellence of their Precepts, than solicitous to obey them; to make them contest their Priority with one another, than to reform and regulate their Lives by them;) made it a Question of the highest concern,

Which Commandment had the Preheminence of all the rest. And our Lord in those days opening, as 'twere, a School of Divine Knowledge, and professing a So∣lution of all Difficulties in the Revealed Will of God to men; a Pharisee (either to shew his Skill in the Law, or to try our Lord's; to inform himself, or to have whereat to cavil;) put to him this so contro∣verted Point among those of his own Sect, Quaenam est suprema Lex? among the many Great Command∣ments, which is the Queen, or Supreme Command∣ment? the Law, as one may say, that gives Law to all beside? Our Lord (whose custom it was not to answer directly to the impertinence of the Asker, but to take occasion from his malice, mistake, or the like, to make known some important Truth) satis∣fies not the folly of the enquiry, Which Law had the Precedence to the prejudice of the rest, but de∣clares, That the End and Design of all God's Laws is Piety and Charity, the love of God, and the love of our Neighbour: brings these two Duties (which lay overwhelmed and neglected under the Rubbish of vain Traditions, over-seen like Saul in the Stuff and Lumber) not only into Competition with the Commandments more highly prized by them, but as the tallest and most Illustrious anointed them with the Royal Oil, and set the Crown upon their heads. The Love of God, and of our Neighbour are not distinct formal Laws, but the Drift and Scope of the Whole Law, duae Cardines Tabularum, the Hinges on which the two Tables and all the preach∣ing of the Prophets hang and turn, and without which they would fall to the ground, i. e. have no∣thing of Vertue or Moment in them. But our Lord having styled them two Commandments, has made them so by his authority, and as such, I shall observe in them these two General Parts:

I. The Substance of them, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind, And thy Neighbour as thy self. And

II. The high Dignity of them, by reason of the Dependance of the Whole Law and Prophets on them, On these two Commandments hang all the Law and the Prophets.

In the First of these two General Parts, the Sub∣stance of these two Commandments, I shall observe more particularly these three things.

1. The Duty enjoin'd, which is the same in both Commandments, Love.

2. The Objects of this Duty, God and our Neigh∣bour.

3. The Measure or Degree in which the Love to each Object is commanded, viz. God to be lov'd with All the heart, And our Neighbour as our self.

I begin first with the Duty enjoin'd, which is the same in both Commandments,

Love.

To love a Person, as Aristotle defines, is to wish him well, and to procure things Good and Agreeable to him for his own sake. And this Rule of Love to Men, may teach us what Love we ought to pay to God: for we ought to wish Well to God, and to procure things Good and Agreeable to him. And if any ask, Wherein we can do this to God? I need look no further for an Answer than the second Peti∣tion in the Lord's Prayer, Thy Kingdom come, thy Will be done in Earth as 'tis in Heaven. It consists in the Execution of God's Will, and the Extension of his Glory: For all other things besides these are nothing to God, as the Psalmist says, My goods are

nothing unto thee. The Riches of this World, and the most precious things in its account, are contem∣ptible in his Sight: but these two which I have na∣med, he esteems, and in some measure wants and de∣sires, possesses not perfectly and absolutely as he would, All his Creatures do not acknowledge him, honour him, worship him, delight in his Domini∣on, pay a ready cheerful Obedience to his Com∣mands, as the Angels in Heaven do; notwithstand∣ing that they are reasonable, honourable, beneficial, have more of Profit, than of the Yoke in them. But so it is, there is another God of this World that blinds most men, and leads them away captive with divers Lusts, and they chuse rather to be Vassals and Drudges to this Usurper and Tyrant, than to be No∣bles and Princes, even adopted Children to the King of Heaven and Earth. And with good reason holy Men in every Age have pray'd for God's Kingdom, i. e. the Encrease of Righteousness, and of the Number of the Faithful: for God is yet, in a man∣ner, like those Princes, which are outed of part of their Dominions, and deny'd the Obedience of whole Nations of their People, and his Loyal Subjects can no way shew their affection so much to him, as by espousing his Interest, abetting his Title, employing their best Endeavours to reduce the Rebellious to Al∣legiance; by wishing with the Psalmist, That Kings and all People, young men and maidens, old men and children, would praise and glorifie his holy Name. 'Tis the business of Great Ministers of State to un∣derstand the Strength and weakness of Foreign Prin∣ces, the Commodities and Defects of their Countries, that they make the most advantageous Alliances for their own Masters, and they are held the best Politici∣ans that do this best: But if both those of the highest

Condition, and also of the lowest and meanest, even all People would set to their Power to serve the Great Monarch of Heaven and Earth, they would find no Policy comparable to this; that the promo∣ting of his Designs, would be the most certain way of promoting their own, whether publick or pri∣vate; they would find, that they would thrive like Jacob, that all things would prosper under their hands like Joseph, that they would return with con∣stant Victory like David, and heap up Gold and Silver like Solomon. Numa, though a Heathen, re∣ly'd so confidently on this Policy, that when he was told on a time, That the Enemy was drawing up a∣gainst him, he answer'd, And I am praying against them; And when 'twas said, They were charging, he reply'd, and he was Sacrificing; assuring himself the Gods would not neglect his Safety, while he was so∣licitous for their Worship.

But you will say, Is it needful that we should wish for the Encrease of God's Kingdom? does he want the help of his Creatures? No. Is he not Om∣nipotent, and can bring to pass whatever seems good to him? Yes. Who has resisted his Will? As the Que∣stion is ask'd, None: and yet it may be as truly said, Who is there that has not resisted his Will? What was spoken of Israel, may be affirmed of all Mankind, that they are a rebellious and gain-saying People. God, 'tis true, is Omnipotent, and his Power never fails; he brought the World out of nothing by his Word, and by his bare Word can reduce it again to nothing; if he had pleas'd, he could have created a Generation of Men that should have served him re∣gularly and constantly, fatally and necessarily, as the Fire burns, and the Sun and the Moon move in their Courses. But this is not the Service that God wants,

and which we are to pray for in his behalf; 'tis the Free and Voluntary, not the Constrain'd, Service of his Rational Creatures, that Men would obey him out of Love and Choice; as his Dominion is gra∣cious, that they would desire it; as it is beneficial and honourable, that they would delight in it. Com∣pell'd Righteousness is no Righteousness; 'tis in Obe∣dience, as in Charity; he that gives grudgingly and of necessity, does not give, but is tax'd; and he that obeys of Compulsion, is a Slave, and not a Votary. 'Tis reported of the famous Painter Apelles, that when he had finish'd any rare Piece, his custom was latere post tabulam, to hide himself behind it, that he might hear what Passengers said of it, and that he car'd for no Approbation, but what came in this free way. After the like manner, God exposes to the View and Consi∣deration of Men his Works of Power and of Wisdom, of Mercy and of Goodness, and then delights latere post tabulam, to conceal himself in his inaccessible Glory, and to observe what free and unextorted Returns of Honour and Love they will bring him in; all forc'd or feign'd, Superstitious and Hypocritical Acknowledgments being odious to him. And now after all that has been said, in strict speaking, God stands no more in need of our Obedience and Wor∣ship, than he does of our Riches: as 'tis said, Acts 17.24. He dwelleth not in Temples made by hands, neither is he worshipp'd by mens hands. The mean∣ing of his being outed of part of his Kingdom and denied his full Dominion, in truth signifies no more, But that he has not yet extended the Salvation of Men to the Bounds his Goodness designed.

But to proceed. We said, Love did not only Wish, but Procure things good and acceptable to the Person belov'd: and we ought not only to wish

the Execution of God's Will, and the Extension of his Glory, but to set-to our hands to Effect what we pray for: as it is not sufficient, in Point of Charity, to give good Words only to the Poor, to say, Be thou warm, be thou fill'd, God assist thee, and the like, when we can supply what they want our selves: so 'tis not sufficient in our Love to God to say only, Thy Kingdom come, thy Will be done in Earth as it is in Heaven: but we must zealously and industriously do his Will, and endeavour all we can to promote his Kingdom. Says our Lord to S^t Peter, Simon Pe∣ter, lovest thou me? Lord, reply'd he, thou knowest that I love thee. And yet notwithstanding that he knew the Sincerity of his heart, he ask'd him the same Question three times. Why? to grieve Peter? or that he delighted in the repetition of the Professi∣on of his Love? No, but to excite him to a more diligent Execution of his Apostleship, Feed my Sheep. And the Method which our Lord here prescribes to Peter must be observed also by us in advancing the Kingdom of God, When thou art converted, says he, strengthen thy Brethren; We must first set up the King∣dom of God in our own hearts, before we attempt to erect it in others. As he is unfit to be a Teacher, that is not first well instructed himself: So he is not fit to be a Reformer, that is not first reform'd him∣self: for his Evil Manners will certainly defeat his Sermon, and instead of making others righteous by his preaching, he will render himself ridiculous. 'Tis a Noble Undertaking to bring others to the fear of God, but 'tis an indispensable Duty to serve God our selves: says S^t James, He that converteth a Sinner from the Error of his ways, shall save a Soul from death—(that's an Heroick Action) and shall hide a multitude of Sins, (that's a necessary Concern.)

Self-reformation is the most Effectual Step we can make to promote God's Glory, 'tis such a Giantly Step, as I may say, as reaches from the Setting out of the Course to the End of it; 'tis like the first Step of the Sun above the Horizon, which darts Rays to the furthest Circumference of it, and fills the whole He∣misphere with Light and Vigour, which these Words of our Lord seem to allude to, Let your Light so shine before men, that they may see your good Works, and glorifie your Father which is in heaven. Nothing so illustrates the Gospel, nothing so powerfully con∣verts Sinners, and brings them to glorifie God, as the Holy Lives of the Faithful: But I urge not this to exclude other Endeavours to propagate Righteous∣ness, but to shew the great Force and Prevalence that Righteousness has to produce Righteousness. I proceed to the Objects of our Love, which are two, God, and our Neighbour.

1. God.

Saint John speaks as if there were some difficulty in this Part of our Duty, Our loving God: says he, He that loveth not his Brother, whom he hath seen, how can he love God whom he hath not seen? Implying, though the Ear be Janua Scientiae, the Gate of Know∣ledge, the Eye is Janua Amoris, the Gate of Love, and that to excite this Passion 'tis requisite some Vi∣sible Beauty be display'd. But we may say to this, Though we do not see God, yet we may love him, by what we see and hear of him, nay with good rea∣son we may be the more enamour'd on him, because his Perfections transcend not only our mortal Senses, but even all humane Conception: and thus we may fall in love, as Blind Men often passionately do, by

report▪ and hear-say. But more particularly, there are three Motives why we should love God, com∣prehended in the very Object, The Lord thy God.

1. Because he is God: For that's the Name of the highest Excellence and Perfection, and they are only Glorious and Illustrious things that stir Love and Ad∣miration in us; we run not out to gaze upon Com∣mon Persons, but upon those that are famous for Greatness, Learning, Beauty, Prowess, and the like. Now there is nothing Rare or Admirable of any kind, but 'tis in God in its Fullness and Perfection: and for this reason Epicurus, though he believed no Provi∣dence, or that Men received any Good or Evil from the Gods, yet he adored them, and sacrificed to them, merely because they were Glorious Beings. Had we no other Cause to love God, but for the Stupendous Perfections that are in him, it were suf∣ficient.

But we have greater reason to love him from the

Second Motive, Because we have the Honour of Relation to him, he is The Lord Our God. The Psalmist thought it a high Obligation to praise him, be∣cause he was created by him, I will praise thee, because I am fearfully and wonderfully made. But we have not only the Obligation upon us of Creation and Conversation, which is a kind of continual Creation, in common with all Creatures, to love God; but o∣ther Extraordinary and Distinguishing Favours, viz. his calling us to the Knowledge of the Faith, and the Blessed Consequences attending it: and this ought to tune our Harps yet higher, and to be the Subject of many Hymns and Psalms more.

But then, Thirdly, Our greatest Motive of all to love him is, Because he Redeem'd us, after we were lost; restor'd us, when by our Sins we were

in a manner uncreated again; when we had defac'd the Image of God in us, our Innocence and Righte∣ousness; forfeited all our Felicity, and were become the Bond-slaves of Satan; then he rescued us from Eternal Damnation, and made us again the Children of God. So that as he is Deus, or God, to all Man∣kind, to Christians he is also, over and above, Do∣minus, a Lord, i. e. a Redeemer and Saviour. There is nothing so much obliges, as Love and Be∣nefits: Celsus the Physician speaking of Philtres or Love-potions, says, Amor est naturale Philtrum, Love is a Natural Love-potion, and more powerful than those that are compounded of Drugs and by Incanta∣tions. The most stupid of Creatures, the dull Oxe and Ass; the wildest and fiercest, the Lion and Tyger, are brought to love by good Usage; though they know not the Nature of a Man, they know if they receive Meat at his hands, and be well treated by him, and will love him, and be obsequious to him. And men were more insensible than the Brutes, if when they have received of the Riches of God's Bounty and Goodness, they refuse to love him, because they have not seen his Person, and can∣not comprehend his Essence. And God, Isai. 1.3. complains of this stupid Insensibility in Israel, The Oxe, says he, knoweth his Owner, and the Ass his Ma∣ster's Crib: but Israel doth not know, my people do not consider. We love God, as S^t John says, because he loved us first, he began with us, and our Love to him is at best a Gratitude or Retaliation: if therefore the innumerable and inestimable Benefits of God work no return of Love in us to him, we de∣serve not only to have our Names rased out of the Number of Men, but to be allowed no place among the better natur'd Beasts, but to be rang'd with De∣vils,

who are the only Enemies of God for his Good∣ness, and Haters of him for that which is Excellent and Amiable in him. The next thing I am to shew, is,

In what Measure or Degree we are to love God.

The Words of the Commandment are, Thou shalt love the Lord thy God with all thy Soul, with all thy heart, and with all thy mind. On which three Ex∣pressions Commentators have many Observations and Criticisms, but more nice than profitable: for as Saint John says of the three that bear witness on Earth, the Spirit, the Water, and the Bloud, these three are one: so I may say of these three Expressions in the Com∣mandment, however diversify'd, that in importance they are but One, and may be summ'd up in this sin∣gle term, omnibus viribus, with all thy Strength. In∣stead therefore of amuzing my Auditory with fruit∣less Niceties, it will be more worthy the while to take notice

In the first place, That when God commands us to love him with all our Strength or Power, he com∣mands us no more, than what we are able to per∣form, and not, as some will have it, what is above our Ability, posse autem hominem quantum potest, ne∣mo sanus negabit, for that a man can do as much as he can, none that is in his wits will deny; and we are enjoined here, To love God With All our Strength, and not Above it.

Secondly, It may be worth the while to note on the other side, The ambitious Folly and Vanity of the Church of Rome, who, more to exalt her own false Reputation than the Truth, boasts of such performances of her Saints, as are above the mea∣sures

of Humane Nature. For Example, their living in Desarts, after the manner of Elias and John the Baptist, and using such wonderful Austerities as have not only mortify'd their Carnal Affections, but so Spiritualiz'd their very Bodies, that they have been seen, to the astonishment of the Beholders, raised and suspended in the Air many Foot above Earth: as if it were as easie a thing to work Miracles, as to write a Legend, or tell Lies; to bring God to c••••¦ply with the Follies of Men, as for them to conceive or fansie foolish things; as if again it were as easie to live a Miraculous Life, as to assume the Name of Heremite, or to live in a Wood; the last indeed they do in an apish Imitation of Elias and John the Ba∣ptist, which is all that is true in this Piece of Pagean∣try, they being ridiculously fed by the neighbouring Towns. All that I shall say to this Affectation of Divine Performances, shall be something like that which the Elder Pliny said to the Younger racking his Invention for an Oration he was to make, Visne melius dicere quàm potes? Will you speak better than you can? So will you shew your selves Diviner Per∣sons than you are? When you are but Men, would you act like Angels? Have you perform'd all that is enjoined you in the Gospel? Are the Command∣ments of God indeed so mean and trifling that they are not worthy to amuse your Greater Abilities? The Example of Christ's patience, meekness, self-de∣nial, &c. such narrow Scenes to shew your Spacious Vertue in, that you aspire to his Supernatural Per∣formances? He trod no other way to Heaven, than those which honest men ordinarily tread in; and though none was ever so abstracted from the Love of the World, as he; yet none was more conver∣sant in it; none abhorr'd Sin equal to him, and none

yet was more familiar with Sinners! But to leave these men to their Dreams; as in Humane Love we may love ardently, and yet be wise; so in Divine Love we may love Exaltedly, and yet not Extravagantly and affectedly; we may love God above our selves and the whole World, and yet not above Sobriety. To direct us in the way of this Duty by so many per∣verted, we need only observe two things, which are express'd both in the Letter of the Commandment, namely, That we love God with the Heart, And with All the Heart.

First, With the Heart, i. e. unfeignedly, and with∣out Hypocrisie. Hypocritical Love is odious even to Men, we endure not to have Professions made to us, when there is no real Affection; to be embra∣ced and caressed, when the Heart is far distant from the Outward Behaviour: much less does God suffer such Juggling, but, as S^t Augustine says, Sim〈…〉〈…〉 Sanctitas est duplex iniquitas, counterfeit Sanctity, 〈◊〉〈◊〉 God's account, is a double Provocation; and he more detests the feigned Saint, than the Open Sin∣ner; denounces more Judgments in Scripture against those that mock him in this manner, than against those that defie him.

Secondly, We are to love God with All the Heart: which implies two things, All in Quantity or Exten∣sion, and All in Quality or Intention. 1. With all the Heart in Quantity or Extension, is as much as with the Intire Heart; not excluding all Inferior Loves, but all Competitor or Rival Loves with our Love of God: and so debarrs not only Idolatry, but all Inordinate Love whatsoever to any Creature, which is a kind of Idolatry. No man can serve two Masters: nor no man can love two Opposite Ob∣jects, Divers he may, but not Contrary and Oppo∣site;

but as he loves the one, he must hate or dissem∣ble with the other. 2. To love God with all the Heart in Quality or Intention, implies Fervency, and excludes Coldness and Indifferency: Slack Lukewarm Love is neither active nor durable; productive of Service, nor constant in the Day of Tryal; Demas hath forsaken me, says S^t Paul, having loved this pre∣sent World: and no wonder: for 'tis not possible for him that loves this present World, to suffer Per∣secution for the Gospel. Such as Demas love God, as Flatterers love those in Power; who are officious to them in Prosperity, but are sure to leave them in Adversity. As 'twas observed, that none were so forward to break down Sejanus's Statues, and to lay their hand on the Hang-man's Rope that dragg'd him to Execution, as those that had saluted him loudest that morning, and were readiest to have proclaim'd him Emperor had his Treason succeeded. Let this suffice to be said of our Love to God. I proceed to the Love of our Neighbour: In which, as in the for∣mer, there are two things to be observed: The Ob∣ject of our Love, Our Neighbour. And the Measure of our Love to him, We must love him as our self.

I. The Object of our Love, Our Neighbour.

The Jews, before our Lord interpreted to them who was their Neighbour, understood not this Com∣mandment; they allow'd none this Title, but those that were of their Nation, or at least Proselytes to their Religion, to all beside that they were directly Inhumane, they would not shew a Heathen a waste running Water to save him from perishing by thirst, or so much as direct him in the right Way. But our Lord in the Parable of the Samaritan taught them,

who they were to esteem their Neighbour, that 'twas not only those of the same Kindred or Religion, but those of the same Kind or Nature; as 'tis said in the Parable, Quidam homo, a Certain man fell among Thieves; no mention is made of what Country or Religion he was, Tros, Tyriusve nullo discrimine ha∣bentur, in Point of Charity no Difference is to be made between Jew and Gentile, Native and Stran∣ger: Charity or Divine Love knows no Partiality, but where there is an Object of Misery, there is also an Object of Mercy; if there be Distress on the one Side, and Power to relieve on the other, all Circum∣stances are fitted to shew our Love, and in Christ's account there are two Neighbours met. The Object of our Love, or who is our Neighbour, is so well known, that I shall not need to insist longer on it. The Measure of the Love we are to shew him, re∣quires more Explanation.

We are to love him as our self.

And the Rule is so Excellent, that I may say of it, That if the like Freedom had been allow'd to Men to chuse a Standard of their Love to those of their own Kind, as was allowed, Isai. 7.11. to Ahaz to ask a Sign, (Ask thee a Sign either in the Depth, or in the Height above, i. e. in the whole Circuit of Hea∣ven and Earth) they could not have found a more apt and congruous, than that which is here prescribed them, The Love of their own selves. Which I shall shew in four Regards or Respects.

1. In regard of the Universality of it, 'tis a great Universality where there is no Exception: S^t Paul says of our Love to Our Selves, No man ever hated his own flesh, but nourishes and cherishes it. God im∣planted

this Love in every man by Nature, and that with singular Wisdom and Goodness, that his Crea∣tures loving themselves, might conserve themselves in their Being: and we see, when this Love in any af∣terwards fails, through Miseries which befal them, and that they find no Amability in themselves, they ordinarily make themselves away. God therefore made choice of this Passion implanted in all men in general for Self-Preservation, for the Preservation of our Neighbour, that as our Love never fails to our Selves, so it should never be wanting to others.

2. In regard that this Rule is ever ready and at hand, as present and officious as he in the Gospel that said to our Lord, Master, I will follow thee wheresoever thou goest. Thou shalt love thy Neighbour as thy self, is a Sociable and Concomitant Rule that is never absent, an inherent Direction that prompts us from within, when any Opportunity of doing Good is offered us. Or we may liken it to the Foot of the Compass that stands fixt at home, and guides and carries on the other that romes and circuits a∣bout: so this quiescent resident Love we bear our Selves, ought to be the Guide of that Love we extend or carry out to others.

3. In regard that this Rule takes from us all Excuse of Ignorance in performing the Duties of Charity. Men are often Churlish to one another, too apt to say, How must I love my Neighbour? What must I do to him, to be said to love him? Nescio quid sit A∣mor, as the Young Novice is made to speak, I know not what this Enjoined Love is. No? why the Pat∣tern of it is within thy self: how dost thou love thine own Person? dost thou not clothe it, when 'tis naked? feed it, when 'tis hungry? cure it, when 'tis hurt? consult for it, when 'tis in Trouble or

Danger? &c. Do the same for thy Neighbour. There is no need here to turn over Books, or to ask how the Learned have determin'd: but to ask thy self, what thou wouldst do to thy self in the like Cases? What desirest thou? Not, What readest thou? What God says of mens knowing his Laws under the Gospel, I will put my Law into their In∣ward Parts, and write them in their Hearts—and they shall teach no more every man his Neighbour, saying, Know the Lord, for all shall know me: may be affirm∣ed of the Rule that is given us for the Love of our Neighbour, It needs not be learned or copied out from any other, for the Original of the Duty, is a multiply'd Original in the Breasts of all Mankind.

4. In regard of the Truth and Sincerity of the Rule. No man loves himself with a False or Counterfeit Love, but is truly Dear to himself, will not hurt, will not deceive himself. David in the 22^th Psalm calls his Soul (or Life) his Darling, Deliver my Soul, says he, from the Sword, my Darling from the power of the dog. How tender is David to David? how David careth for himself! Why, every man does this as well as he: and lo here is the Rule of our Love to other Men! With the same Fidelity, with the same Sincerity, with the Same Tenderness, we treat Our Selves, we ought to treat our Other-Selves, our Neighbours. What David calls in this place [his Darling] is styl'd in the Margin [his Only-One] uni∣cam meam. Men are allow'd, in a sense of Proprie∣ty, to esteem their Own Souls, their own Lives, their own Interests, to be their Only Ones: yet in a sense of Charity they are obliged to make this Only∣ness, or Singularity, become Plural; and so to look upon themselves as their Only-Selves, as to reckon all Men else their Multiply'd and Several-Selves. Since

this Commandment was given, Thou shalt love thy Neighbour as thy self, all men are made, in a manner, One Man again, as at the first Creation: and I can no more count my self and my Neighbour to be two in regard of Charity, than I can separate my self from my self; seclude him from my Love, than I can seclude my self from it. I shall make but one General Reflection on all that has been said, for Ap∣plication, and conclude my first General Part.

Although these two Precepts, Of loving our Neighbour As our selves, and God Above our selves, are founded in Nature, re-inforc'd and bound strait∣er on us by express Commandments, press'd further in the Gospel, and declar'd to be the Summ and Ge∣neral Design of the whole Law; yet there is one Rival, one Opposite Vicious Principle, which is able to with-hold us from paying Obedience to them. I say, One, because whatever with-holds us beside, may be reduc'd to this One, and that is our Over-much Love of our selves. Saint Paul, 2 Tim. 3. reckoning many Vices, which are causes of perillous Times, brings them all out of the Belly of this Monster, makes them all the Daughters and Spawn of Self-Love; says he, This know also, That in the last days perillous times shall come: for men shall be Lovers of themselves, covetous, boasters, proud, blasphemers, without natural affection, &c. All the cursed Genealogy of Ungodli∣ness and Uncharitableness draw their Extraction from this Stock, The Immoderate Love of Our Selves. From hence it is that we think it more reasonable to satisfie our vainest Desires, and to gratifie our most Sinful Affections, than to relieve the most weighty and pressing Distresses of our Brethren: from hence it is, that we set more by our own Opinions and Estimati∣on, than by the Truth it self, or God's Glory; by

our Ambition or Revenge, than by the Peace and Tranquillity of the Land. The Rule that Divines give men, when they seek Justification from God, viz. That they go out of themselves, and look upon no∣thing in themselves, with a very small change will di∣rect us in the Duty of Love that is commanded us, We must go out of our Selves, and look less upon what concerns our Selves, if we will love God and our Neigh∣bour as we ought to do. Some men are praised, and perhaps not undeservedly, for being good Fathers, they have laid up for their Children; for being kind Husbands, they have provided for their Wives; for being bountiful Masters, they have preferr'd their Servants: But yet all this is but to do Good or Cha∣rity Oeconomically, or within our own Doors, not Oecumenically or Universally; all this is still but the Love of a Man's Self: for he is hardly yet gone out of Himself, that is not gone beyond his Family and Relations; This measure of Love, as our Lord ob∣serves, is found among Infidels, They love those that love them: but we are to be like our Father which is in Heaven, who sends his Rain upon the Vn∣just, as well as the Just; we are to love Aliens and Enemies, as well as Friends. The Love that is ex∣press'd to Relations, may be the Pin or Hook on which some Single Precept hangs, but not which sup∣ports the Stress of the Whole Law and the Prophets, that Honour or Dignity belongs only to these two, The Love of God Above our selves, And the Love of all men As our selves. Which brings me to my Se∣cond General Part, The Dignity of these two Com∣mandments, by reason of the Dependence of the whole Law and Prophets on them.